ترجمة معاني القرآن الكريم - الترجمة الإنجليزية - د. وليد بليهش العمري * - فهرس التراجم
ترجمة معاني آية: (100) سورة: يوسف
وَرَفَعَ أَبَوَيۡهِ عَلَى ٱلۡعَرۡشِ وَخَرُّواْ لَهُۥ سُجَّدٗاۖ وَقَالَ يَٰٓأَبَتِ هَٰذَا تَأۡوِيلُ رُءۡيَٰيَ مِن قَبۡلُ قَدۡ جَعَلَهَا رَبِّي حَقّٗاۖ وَقَدۡ أَحۡسَنَ بِيٓ إِذۡ أَخۡرَجَنِي مِنَ ٱلسِّجۡنِ وَجَآءَ بِكُم مِّنَ ٱلۡبَدۡوِ مِنۢ بَعۡدِ أَن نَّزَغَ ٱلشَّيۡطَٰنُ بَيۡنِي وَبَيۡنَ إِخۡوَتِيٓۚ إِنَّ رَبِّي لَطِيفٞ لِّمَا يَشَآءُۚ إِنَّهُۥ هُوَ ٱلۡعَلِيمُ ٱلۡحَكِيمُ
(100) And he raised his parents upon the throne, and they fell prostate to him[2823]. He said: “My father, this is the interpretation of my earlier vision. My Lord has made it true! He did me well when he got me out of prison[2824] and brought you from the ˹land of˺ the nomads[2825] after Satan has stirred ˹bad blood˺[2826] between me and my brothers. Indeed my Lord is Subtle[2827] in what He wills—verily, He is the All-Knowledgeable, Most Wise”.
[2823] His parents and eleven brothers, i.e. the sun and the moon and the eleven planets he saw in his childhood vision (cf. Aya 4 above) prostrated themselves to him. This prostration (sujūd) was one of homage and appreciation and not that of worship as is the unanimous agreement of exegetes (cf. al-Qurṭubī).
Although such show of appreciation and demonstration of respects could have been approved of in other religious traditions, Islam denounces prostrating to any creature besides God Almighty Himself, great as they might be; this to show that all humans are equal before God (cf. Ibn ʿĀshūr): “O Mankind! We have created you from a ˹single˺ male and a ˹single˺ female and We made you into peoples and tribes, so that you may know each other; indeed the most honourable of you with Allah is the most Mindful of you! Verily Allah is All-Knowing, Most Knowledgeable!” (49: 13).
[2824] Although Joseph’s time in the well was no less difficult than his time in prison, he specifically mentioned his emancipation from prison because upon that he came to prominence. Essentially, he was considerate enough not to mention the incident of the well in front of his brothers now that they had made up and all the past had been forgiven (cf. al-Rāzī, al-Saʿdī).
[2825] That is the countryside of the Levant, where Jacob (عليه السلام) and his sons used to live (cf. al-Ṭabarī). To move from the hardship and scarcity of sources of the outposts to a city where it is less harsh and sources readily abound, is obviously something to be thankful for (cf. al-Qāsimī, al-Saʿdī, Ibn ʿĀshūr).
[2826] The nobleness of Prophet Joseph’s character still shows itself clearly in this instance. He so kindly implicated himself in the ‘bad blood’ that had taken place between him and his brothers even though he was no more than the victim of their plotting (cf. al-Saʿdī).
[2827] Laṭīf in that He (سبحانه وتعالى) makes good easy for His servants in subtle ways which they do not perceive and/or expect (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr). Indeed in the story that has just unfolded there is ample evidence of this as well as of God’s Knowledge and Wisdom.
Although such show of appreciation and demonstration of respects could have been approved of in other religious traditions, Islam denounces prostrating to any creature besides God Almighty Himself, great as they might be; this to show that all humans are equal before God (cf. Ibn ʿĀshūr): “O Mankind! We have created you from a ˹single˺ male and a ˹single˺ female and We made you into peoples and tribes, so that you may know each other; indeed the most honourable of you with Allah is the most Mindful of you! Verily Allah is All-Knowing, Most Knowledgeable!” (49: 13).
[2824] Although Joseph’s time in the well was no less difficult than his time in prison, he specifically mentioned his emancipation from prison because upon that he came to prominence. Essentially, he was considerate enough not to mention the incident of the well in front of his brothers now that they had made up and all the past had been forgiven (cf. al-Rāzī, al-Saʿdī).
[2825] That is the countryside of the Levant, where Jacob (عليه السلام) and his sons used to live (cf. al-Ṭabarī). To move from the hardship and scarcity of sources of the outposts to a city where it is less harsh and sources readily abound, is obviously something to be thankful for (cf. al-Qāsimī, al-Saʿdī, Ibn ʿĀshūr).
[2826] The nobleness of Prophet Joseph’s character still shows itself clearly in this instance. He so kindly implicated himself in the ‘bad blood’ that had taken place between him and his brothers even though he was no more than the victim of their plotting (cf. al-Saʿdī).
[2827] Laṭīf in that He (سبحانه وتعالى) makes good easy for His servants in subtle ways which they do not perceive and/or expect (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr). Indeed in the story that has just unfolded there is ample evidence of this as well as of God’s Knowledge and Wisdom.
التفاسير العربية:
ترجمة معاني آية: (100) سورة: يوسف
ترجمة معاني القرآن الكريم - الترجمة الإنجليزية - د. وليد بليهش العمري - فهرس التراجم
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